The Rights of Non-Muslims and Atheists in an Islamic Society

Reflections on Peaceful Coexistence, Freedom of Belief, and Human Rights

A dear friend once asked me two important questions: one about dealing with atheists, and another about whether a person should continue speaking and writing about his understanding of Islam when society around him is unreceptive.

My friend, Dr. Saadoun, asked:

"If I stop calling people to sincere devotion to God alone and to following God's Book alone, simply because the society around me does not accept these ideas, and if I stop writing about them on Facebook, would I be considered sinful before God?"

I replied:

"My dear friend, this is a difficult and sensitive question. Based on more than thirty years of personal experience and reflection, I can only offer my humble perspective.

The Qur'an provides general principles that guide believers in all aspects of life, including how to speak about faith. One such principle is found in the verse:

'We know best what they say, and you are not a tyrant over them. Therefore remind, through the Qur'an, whoever fears My warning.' (Qur'an 50:45)

The message of faith is first presented openly to all people. Later, it becomes a reminder directed toward those who are willing to listen, those who believe in God, fear Him, and believe in accountability in the Hereafter.

Another important principle is:

'God does not burden any soul beyond its capacity.' (Qur'an 2:286)

And also:

'O believers, take care of yourselves. Those who go astray cannot harm you once you are rightly guided.' (Qur'an 5:105)

You have already shared your views with family members, friends, neighbors, and acquaintances. Some accepted them, some remained neutral, and others became hostile. In such cases, I see little benefit in repeatedly debating people who have already made their position clear and whose discussions no longer produce meaningful results.

However, if someone approaches you respectfully with a sincere question, answer it. There is no need to argue. If the conversation turns into a debate, simply say: 'You asked, and I answered. I have nothing more to add. Let us discuss something else.'

If a person approaches with the intention of disputing God's revelations rather than seeking understanding, I would simply encourage them to read the Qur'an themselves and search for the answer there.

As for writing, I do not believe you should stop. Writing falls within the spirit of the Qur'anic instruction:

'So be mindful of God as much as you are able.' (Qur'an 64:16)

Continue writing online according to your ability and circumstances. You may not be writing for the people around you today. Perhaps a reader in Australia is following your work. Perhaps someone will discover your writings ten years from now and benefit from them.

More importantly, your efforts may stand as a testimony in your favor before God on the Day of Judgment.

Today, the digital world is the platform available to you. As long as you are able to contribute, do not abandon it. It remains one form of standing for what you believe to be true."

Later, Dr. Saadoun asked another question:

"There is a well-known Arab academic who openly identifies as an atheist. He denies the existence of God, rejects Islam, and rejects belief in the Hereafter. He says these things publicly in television interviews, including appearances in Egypt. Why does Al-Azhar not respond to him? And why do you not respond to him as vigorously as you respond to Al-Bukhari?"

I answered:

"As for Al-Azhar, that is a question best directed to Al-Azhar itself.

As for me, speaking only for myself and my own responsibilities, I would say the following:

I do not consider that atheist scholar's views intellectually significant enough to occupy my attention. Nevertheless, if someone asks me about a specific argument he has made, I will gladly explain my own perspective and how I understand the issue. After that, I leave people free to think and choose for themselves.

The reason I do not respond to him in the same way I respond to Al-Bukhari is simple: he does not claim that his opinions are part of Islam.

He does not tell people that his views are divine teachings that Muslims are required to believe.

The issue is different with Al-Bukhari and those who elevate his narrations to a religious authority alongside the Qur'an. They present these traditions as a necessary component of faith and encourage others to accept them as religious obligations.

From my perspective, this makes the discussion fundamentally different. Therefore, I focus my efforts on defending what I believe to be the Qur'an's message and distinguishing it from later religious traditions that have been presented as part of Islam.

If that atheist scholar were to claim that his ideas represented Islamic doctrine, then I would challenge those claims through a peaceful discussion based on the Qur'an itself—argument with argument, and idea with idea.

At the same time, I fully support his right to express his views peacefully without censorship, punishment, or suppression. He has the right to speak, write, publish, and participate in public discussion just as anyone else does.

If I were invited to debate him publicly, I would decline—not out of fear, but because I prefer to avoid fruitless disputes about matters of faith.

I believe in applying the principle:

'To you your way, and to me mine.' (Qur'an 109:6)

I support his right to live freely, to work, to earn a living, and to enjoy all civil rights enjoyed by any other citizen.

As for ultimate judgment, that belongs to God alone.

Based on my understanding of the Qur'an, I believe that denying God and the Hereafter places a person outside the path of faith and carries serious consequences in the life to come. This is not a claim to hidden knowledge, but rather my interpretation of the Qur'anic warnings concerning disbelief and associating others with God.

Yet despite these differences, I pray for guidance for myself and for him, for all of us stand in need of God's mercy before it is too late."